Dear Friends,
Ultimately, one might suggest or surmise, all of life is about an approach to the Divine.
Approach is difficult. It requires one leaving one’s present, comfortable position and to advance oneself to another, perhaps unknown, frightening, or even exhilarating encounter.
And, the encounter is with the Divine. Some may imagine this as the search for the numinous – the mystical – which may fill a day or a lifetime, and others may imagine this as the event of life’s end.
Or, it may be something else entirely.
Our Torah portion this week introduces us, as Jews, to this process of the approach. We read this week from the opening of the Book of Leviticus, which is essentially, a handbook for the ancient priests in their task of bringing sacrificial offerings to the altar. “Leviticus,” translated as “For the Levites”, opens with this simple sentence, “Adonai called to Moses…” (Leviticus 1:1). God initiated an approach to and by Moses, and the rest of the Book details the rules for the sacrifices.
It is important to realize that in antiquity, sacrifice was not as is commonly connoted today. It was not giving up something. Rather, it was presenting a gift in order that the recipient, God, would draw near. In Hebrew, the word for “Sacrifice” is “korban,” derived from the root meaning, “draw near.” The intent of sacrifice, therefore, was not to surrender something which was dear or valued but to bring God and the people closer together. It was a means of effecting an approach.
Thus, our Torah portion sets as the primary purpose of religious expression in early Jewish life as an to approach the Divine. All else is the means; the end was to bring God and people nearer.
That nearness of God was, and is, a critical teaching and aspiration of Jewish life and practice. Distance from God implies lack of favor and alienation. Nearness, however, reflects God’s benevolence and compassion. Hence, the central concern of Jewish life was – and I might argue today that it still is – effecting that approach.
Today, our means of approach has evolved from animal sacrifice to prayer, charity, repentance, kindness, and reflection. But, drawing God near, and drawing near to God, maybe the most profound, difficult, and satisfying experiences of living and yield among the most meaning.
Our Torah portion urges us to give it a try!
Shabbat Shalom,
Rabbi Douglas Kohn
Ultimately, one might suggest or surmise, all of life is about an approach to the Divine.
Approach is difficult. It requires one leaving one’s present, comfortable position and to advance oneself to another, perhaps unknown, frightening, or even exhilarating encounter.
And, the encounter is with the Divine. Some may imagine this as the search for the numinous – the mystical – which may fill a day or a lifetime, and others may imagine this as the event of life’s end.
Or, it may be something else entirely.
Our Torah portion this week introduces us, as Jews, to this process of the approach. We read this week from the opening of the Book of Leviticus, which is essentially, a handbook for the ancient priests in their task of bringing sacrificial offerings to the altar. “Leviticus,” translated as “For the Levites”, opens with this simple sentence, “Adonai called to Moses…” (Leviticus 1:1). God initiated an approach to and by Moses, and the rest of the Book details the rules for the sacrifices.
It is important to realize that in antiquity, sacrifice was not as is commonly connoted today. It was not giving up something. Rather, it was presenting a gift in order that the recipient, God, would draw near. In Hebrew, the word for “Sacrifice” is “korban,” derived from the root meaning, “draw near.” The intent of sacrifice, therefore, was not to surrender something which was dear or valued but to bring God and the people closer together. It was a means of effecting an approach.
Thus, our Torah portion sets as the primary purpose of religious expression in early Jewish life as an to approach the Divine. All else is the means; the end was to bring God and people nearer.
That nearness of God was, and is, a critical teaching and aspiration of Jewish life and practice. Distance from God implies lack of favor and alienation. Nearness, however, reflects God’s benevolence and compassion. Hence, the central concern of Jewish life was – and I might argue today that it still is – effecting that approach.
Today, our means of approach has evolved from animal sacrifice to prayer, charity, repentance, kindness, and reflection. But, drawing God near, and drawing near to God, maybe the most profound, difficult, and satisfying experiences of living and yield among the most meaning.
Our Torah portion urges us to give it a try!
Shabbat Shalom,
Rabbi Douglas Kohn
